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And further, the bodily forms which the Supreme Person assumes at wish are not special combinations of earth and the other elements; for Smriti says, 'The body of that highest Self is not made from a combination of the elements. It thus appears that it is also too narrow a definition to say that a body is a combination of the different elements.
For I am the enjoyer and the Lord of all sacrifices; but they know me not in truth and hence they fall, and 'Thou art ever worshipped by me with sacrifices; thou alone, bearing the form of pitris and of gods, enjoyest all the offerings made to either. Nor finally can we admit the contention that it is rational to interpret the Vedanta-texts in accordance with Kapila's Smriti because Kapila, in the Svetasvatara text, is referred to as a competent person.
The agent in the action of differentiation of names and forms therefore is Hiranyagarbha. Smriti texts also ascribe to him this activity; cp.'he in the beginning made, from the words of the Veda, the names and forms of beings, of the gods and the rest, and of actions. Against this view the Sutra declares itself.
Thus likewise in Smriti, 'Do thou know both Nature and the soul to be without beginning, and know all effects and qualities to have sprung from Nature. Nature is declared to be the cause of the activity of causes and effects, whilst the soul is the cause of there being enjoyment of pleasure and pain. Gi.
The support required is elucidation of the sense conveyed by Scripture, and this clearly cannot be effected by means of a Smriti contradicting Scripture. Nor is it of any avail to plead, as the Purvapakshin does, that Manu and other Smritis of the same kind fulfil in any case the function of elucidating the acts of religious duty enjoined in the karmakanda.
Moreover the Sutra II, 3, 48 directly states the plurality of the individual Selfs. Moreover it is so stated in Smriti. Gi. For this reason also the soul must be held to be a part of Brahman. But if the soul is a part of Brahman, all the imperfections of the soul are Brahman's also! To this objection the next Sutra replies. But as in the case of light and so on. Not so is the highest.
That embodiment in non-moving beings is the result of evil deeds Smriti declares: 'Owing to those defects of work which are due to the body, a man becomes a non-moving being. From all this it follows that the souls embody themselves in plants to the end of enjoying the fruits of their works. To this the Sutra replies it is not so, on account of scriptural statement.
The number eleven is confirmed by scriptural and Smriti passages, cp. Gi. Where more organs are mentioned, the different functions of the manas are meant; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like. Here terminates the adhikarana of 'the going of the seven. Up. Up. And the best. Samh. Up.
'that which is, that appears in different conditions, and it is in this sense that the world is non-different from Brahman. But this theory is really in conflict with all Scripture, Smriti, Itihasa, Purana and Reasoning. For Scripture, Smriti, Itihasa and Purana alike teach that there is one supreme cause, viz.
But how is this known? 'Through perception and inference, i.e. through Scripture and Smriti. Scripture says, e.g. Smriti makes similar statements; compare, e. g.
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